EXPOSITION
JONATHAN SMITES THE PHILISTINE GAR-BISON (1 Samuel 14:1-9).
Now it came to pass upon a day. Literally, "And there was a day, and Jonathan," etc.; or, as we should say, And it happened one day that Jonathan. The phrase means that Jonathan's brave feat took place not many days after the garrison had occupied the cliff, probably only two or three, but without definitely stating how many. He told not his father. Not only because Saul would have forbidden so rash an enterprise, but because secrecy was essential to any chance of success: probably too the purpose came upon him as an inspiration from above.
Saul tarried in the uttermost part of Gibeah. I.e. the part nearest Geba. Under, not a, but the pomegranate tree, the well known tree at Migron. Saul evidently shared to the full in the love of trees common among the Israelites (see 1 Samuel 22:6). The Hebrew word for pomegranate is Rimmon, but there is no doubt that the tree is here meant, and not the rock Rimmon (Judges 20:45, Judges 20:47), so called probably from a fancied resemblance to the fruit. Migron, said to mean a cliff was apparently a common name for localities in this mountainous district, as in Isaiah 10:28 we read of one lying to the north of Michmash, whereas this is to the south.
Ahiah, the son of Ahitub. (See on 1 Samuel 13:9.) It is interesting to find the house of Eli recovering at last from its disaster, and one of its members duly ministering in his office before the king. It has been debated whether he was the same person as Ahimelech, mentioned in 1 Samuel 21:1, etc; the supposition being grounded on the fact that Ahiah is never spoken of again. But he may have died; and with regard to the argument drawn from the similarity of the names, we must notice that names compounded with Ah (or Ach), brother, were common in Eli's family, while compounds with Ab, father, were most in use among Saul's relatives. Ahiah or Ahijah means Jah is brother; his father is Ahitub, the brother is good; why should he not call another son Ahimelech, the brother is king? Jehovah's priest in Shiloh. This refers to Eli, the regular rule in Hebrew being that all such statements belong, not to the son, but to the father. Wearing an ephod. Literally, ephod bearing. The ephod, as we have seen on 1 Samuel 2:18, was the usual ministerial garment; but what is meant here is not an ordinary ephod of linen, but that described in Le 1 Samuel 8:7, 1 Samuel 8:8, wherein was the breastplate, by which Jehovah's will was made known to his people, until prophecy took its place. All this, the former part of the verse, must be regarded as a parenthesis.
Between the passages. I.e. the passes. A sharp rock. Literally, "a tooth of rock." Conder ('Tent Work,' 2:112) says, "The site of the Philistine camp at Michmash, which Jonathan and his armour bearer attacked, is very minutely described by Josephus. It was, he says, a precipice with three tops, ending in a long, sharp tongue, and protected by surrounding cliffs. Exactly such a natural fortress exists immediately east of the village of Michmash, and is still called 'the fort' by the peasantry. It is a ridge rising in three rounded knolls above a perpendicular crag, ending in a narrow tongue to the east, with cliffs below, and having an open valley behind it, and a saddle towards the west, on which Michmash itself is situate. Opposite this fortress, on the south, there is a crag of equal height, and seemingly impassable. Thus the description of the Old Testament is fully borne out—'a sharp rock on one side, and a sharp rock on the other.' The southern cliff was called Seneh, or 'the acacia,' and the same name still applies to the modern valley, due to the acacia trees which dot its course. The northern cliff was called Bozez, or 'shining,' and the true explanation of the name only presents itself on the spot." Conder then describes how, "treading perhaps almost in the steps of Jonathan, after arriving on the brink of the chasm, or defile of Michmash, they were able to descend Seneh, even with horses and mules. "I noticed," he says, "that the dip of the strata down eastward gave hopes that by one of the long ledges we might be able to slide, as it were, towards the bottom. It is not likely that horses had ever before been led along this ledge, or will perhaps ever again cross the pathless chasm, but it was just possible, and by jumping them down one or two steps some three feet high, we succeeded in making the passage.… Though we got down Seneh, we did not attempt to climb up Bozez .... Horses could scarcely find a footing anywhere on the sides of the northern precipice; but judging from the descent, it seems possible that Jonathan, with immense labour, could have 'climbed up upon his hands and upon his feet, and his armour bearer after him' (1 Samuel 14:13). That a man exhausted by such an effort could have fought successfully on arriving at the top can only be accounted for on the supposition of a sudden panic among the Philistines, when they found the enemy actually within their apparently impregnable fortress."
Was situate, etc. The word thus translated is that rendered pillar in 1 Samuel 2:8, and the verse should possibly be translated, "And the one tooth (or crag) was a rocky mass on the north over against Michmash, and the other was on the south over against Geba" (not Gibeah, as the A.V.; see 1 Samuel 13:16). But the word is omitted in the versions, and may be an interpolation.
Uncircumcised. An epithet of dislike almost confined to the Philistines. But underneath the whole speech of Jonathan lies the conviction of the covenant relation of Israel to Jehovah, of which circumcision was the outward sign. Notice also Jonathan's humble reliance upon God. It may be that Jehovah will work for us, etc.
Turn thee. The Hebrew seems to have preserved the very words of the young man, and the difficulty in rendering this phrase arises from its being a colloquial expression. "Face about" would be our phrase; but the sense is, "On with you; I will follow."
Tarry. Hebrew, "be still," "stand still," the word used by Joshua of the sun (Joshua 10:12, Joshua 10:13); but not the word rendered stand still just below, where the Hebrew has, "We will stand under us," i.e. we will stop just where we were.
A sign. The waiting of the garrison for Jonathan and his armour bearer to mount up to them would be a sign of great indifference and supineness on their part; but what he rather meant was that they were to regard it as an omen. Kim'hi has a long digression in his commentary on this place to show that there was nothing superstitous in their looking for a prognostic to encourage them in their hazardous undertaking. God, he says, bade Gideon go to the camp of the Midianites to obtain such a sign. as Jonathan looked for here (see Judges 7:11).
Both of them discovered themselves. They had crept up the precipice unseen, but at some convenient spot near the top they so placed themselves that the garrison must see them, and waited there till their presence was observed. Behold, the Hebrews. There is no article in the Hebrew. What the Philistines say is, See! Hebrews come out of the holes wherein they had hid themselves.
Come up to us, and we will show you a thing. The Philistines thus give Jonathan the very omen he had desired. The last clause is a popular phrase, and expresses a sort of amused contempt for the two adventurers. Raillery of this sort is not at all uncommon between the outposts of two armies.
Upon his hands and upon his feet. Of course a single stone rolled down upon them while thus clambering up the precipitous side of the cliff would have sent them to the bottom; but the Philistines, apparently considering the ascent impossible, seem entirely to have neglected them. The youthful appearance of the two no doubt contributed to throw them off their guard. And they fell before Jonathan. The brevity of the Hebrew very well expresses the rapidity of Jonathan's action. Used to mountaineering, he was ready, as soon as he had reached the summit, to commence the attack, and the Philistines, little expecting so vigorous an onslaught from so feeble a force, were surprised, and made but a slight resistance. The armour bearer also behaved with a bravery like his master's.
Within as it were an half acre of land, which a yoke of oxen might plow. The Hebrew for this long circumlocution is, "within about a half furrow of a yoke of land." The Septuagint translates, "with darts and slings and stones of the field," but the other versions give no support to this rendering. The Israelites, like most ancient nations, were accustomed to measure land by the quantity which a yoke of oxen could plough in a day,—something really less than an acre,—so that the A.V. gives the fight sense. When Jonathan made his attack, the garrison probably, not knowing bow few their assailants were, ran in confusion to the narrow tongue of land where the exit was, and getting in one another's way, were soon panic stricken and helpless.
Trembling. I.e. "terror," "fright." In the host. Hebrew, "in the camp," i.e. the main camp at Michmash, contrasted with the field, i.e. the open country, in which the soldiers were foraging for supplies. The people. I.e. the camp followers, as opposed to the soldiers. All these were terrified by the garrison rushing down the pass, with tidings of the attack magnified by their fears, and who communicated the alarm to the spoilers, who, having now for a fortnight met with no resistance, had probably discontinued all measures of precaution. The earth quaked. This may be taken literally, but is more probably a poetical description of the widespread terror and confusion which prevailed far and near. So it was a very great trembling. Literally, "and it became a terror of God;" but the name of the deity (Elohim, not Jehovah) is constantly used in Hebrew to express vastness.
DEFEAT OF THE PHILISTINES (1 Samuel 14:16-9).
The watchmen, etc. Condor says ('Tent Work,' 2:115), "The watchmen of Saul in Gibeah of Benjamin must have seen dearly across the chasm the extraordinary conflict of two men against a host, as the 'multitude melted away, and they went on beating down one another.' The noise in the host was also, no doubt, clearly heard at the distance of only two miles, and the army would have crossed the passage with comparatively little difficulty by the narrow path which leads down direct from Geba to Michmash, west of the Philistine camp. Thence the pursuit was towards Bethel, across the watershed, and headlong down the steep descent of Aijalon—that same pass where the first great victory of Joshua had been gained, and where the valiant Judas was once more, in later times, to drive back the enemies of Israel to the plains." The multitude. The Hebrew is, "And behold the tumult was reeling and going … and thither." Of course hither has dropped out of the text before and thither. The Septuagint and Vulgate both read "hither and thither." Tumult means the din made by a confused mass of people, and so the crowd itself. Melted away does not give the exact meaning. The Philistines were not dispersing, but were reeling, moving to and fro purposeless, and in confusion. It may mean, however, to shake or melt with terror, as in Isaiah 14:31, where it is rendered art dissolved.
1 Samuel 14:17, 1 Samuel 14:18
Number now. On hearing from the watchmen that fighting was seen on the other side of the ravine, Saul commands the roll to be called, that he may learn who has made the attack, and finds only his son and the armour bearer missing. Uncertain what their absence might mean, he said unto Ahiah, Bring hither the ark of God. The Syriac, Vulgate, and Chaldee support this reading, but the Septuagint has ephod, and there can be no doubt that this is the right reading; for the verb rendered. Bring hither is never used of the ark, but only of the ephod; nor was the ark used for making inquiry of God, but the ephod with the breastplate inserted in it. The rest of the verse is a gloss added by some scribe struck at this strange mention of the ark, which we know was still at Kirjath-jearim. It is itself corrupt and ungrammatical, being, "For the ark of God was in that day and the children of Israel." Still both the reading ark and the gloss are very ancient, being found in the versions, except the Septuagint, as above.
Withdraw thine hand. Saul, impatient of delay, cannot wait till the will of God is made known to him. There would have been no real loss of time, and he might have been saved from the errors which marred the happiness of the deliverance. But this precipitancy very well shows the state of Saul's mind.
Saul and all the people … assembled themselves. Margin, were cried together, i.e. summoned by trumpet note. The Syriac and Vulgate, however, make the verb active, and translate, "And Saul and all the people with him shouted and advanced to the battle." Discomfiture. Rather, "dismay," "consternation," as in 1 Samuel 5:9.
1 Samuel 14:21, 1 Samuel 14:22
Round about, even. All the versions by a very slight alteration change this into turned, which the A.V. is forced to supply. With this necessary correction the translation is easy: "And the Hebrews who were previously with the Philistines, and had gone up with them into the camp, turned to be with the Israelites who were with Saul and Jonathan." It appears, therefore, that certain districts of the Israelite territory were so completely in the power of the Philistines that they could compel the men to go with them, not perhaps as soldiers, as is our custom in India, but as drivers and servants. These now turned upon their masters, and were reinforced by the Israelites who had taken refuge in Mount Ephraim. It is noteworthy that these subject "Hebrews" retain the name of contempt given them by their masters.
Over unto Beth-aven. Hebrew, "the battle passed Beth-aven," i.e. no rally was made there. In 1 Samuel 14:31 we read that the pursuit continued as far as Aijalon. For Beth-aven see on 1 Samuel 13:5.
SAUL'S RASH COMMAND (verses 24-35).
The men of Israel were distressed that day. The word is that used in 1 Samuel 13:6 of the state of terror and alarm to which the Israelites were reduced by the Philistine invasion; here it refers to their weariness and faintness for want of food. For Saul had adjured the people. Hebrew, "had made the people swear." He had recited before them the words of the curse, and made them shout their consent. His object was to prevent any delay in the pursuit; but in his eagerness he forgot that the strength of his men would fail if their bodily wants were not supplied. But though worn out and fainting, the people faithfully keep the oath put to them.
And all they of the land. Hebrew, "the whole land," or, as we should say, the whole country, which had risen to join in the pursuit. Honey upon the ground. The wild bees in Palestine fill fissures in the rocks (Deuteronomy 32:13; Psalms 81:16) and hollow trees with honey, till the combs, breaking with the weight, let it run down upon the ground. A similar abundance of honey was found by the early settlers in America.
The honey dropped. More correctly, "Behold, a stream (or a flowing) of honey."
Jonathan, who had not been present when his father charged the people with the oath,—literally, "made the people swear,"—dipped the end of his staff hastily, so as not to hinder the pursuit, in an honeycomb—Hebrew, "into the honey wood," i.e. into the hollow branch or trunk out of which the honey was flowing (but see So 1 Samuel 5:1). His eyes were enlightened. I.e. made bright and clear, the dimness caused by excessive weariness having passed away. But this is a correction made by the Jews (kri), and the written text (c'tib) has "his eyes saw," which is more forcible and poetic. When the A.V. was made the kri was supposed to be authoritative, but most modern commentators have come to the opposite conclusion.
And the people were faint. There is great diversity of opinion whether this be part or not of the speech of the man who informed Jonathan of the oath forced on the people by Saul. It makes, perhaps, the better sense if regarded as the continuation of the history, and inserted to justify Jonathan's disapproval of his father's hasty command. The fight rendering is were weary, as in the margin and Judges 4:21.
My father hath troubled the land. I.e. hath brought disaster upon it (see Genesis 34:30; Joshua 7:25). This disaster was the incompleteness of the victory, owing to the people being too exhausted to continue the pursuit.
1 Samuel 14:30, 1 Samuel 14:31
For had there not been now a much greater slaughter? This clause is really an indicative: "For now the slaughter of the Philistines is not very great." Nevertheless, the pursuit was continued as far as the pass of Aijalon, and though, owing to the increasing weariness of the people, but few of the Philistines were overtaken, nevertheless it would compel them to throw away their arms, and abandon all the booty which they had collected. For very faint the Hebrew has very weary, as in 1 Samuel 14:28.
The people flew upon the spoil. The written text has, "And the people set to work upon the spoil, and took sheep," etc; but as the sentence is not very grammatical the kri has corrected it from 1 Samuel 15:19. The versions have either "greedily desired," or "turned themselves unto." The people who had waited until evening, when the oath forced upon them by Saul was over, then in their hunger broke the law doubly: first in killing calves with their dams on the same day (Leviticus 22:28), and secondly, more seriously, in so killing them "on the ground" that the blood remained in the carcase. The law enjoined the utmost care in this respect (ibid. 1 Samuel 17:10-9), but the people were too weary and hungry to trouble about it.
1 Samuel 14:33, 1 Samuel 14:34
Ye have transgressed. Better as in the margin, "dealt treacherously," i.e. faithlessly, to the covenant between Israel and Jehovah. Roll a great stone unto me this day. Or, as we should say, this minute; but the Hebrew uses "this day" for anything to be done at once (see on 1 Samuel 2:16). The purpose of this stone was to raise up the caresses of the slaughtered animals from the ground, so that the blood might drain away from them. On tidings of this arrangement being dispersed throughout the army, the people obey Saul with the same unquestioning devotion as they had shown to his command to abstain from food.
And Saul built an altar unto Jehovah as a thank offering for the Divine favour in gaining so great a victory. The same was the first altar, etc. Literally, "As to it he began to build an altar unto Jehovah." On these words the question has arisen whether the meaning be that Saul began to build an altar, but with characteristic impetuosity left off before he had completed it; or whether on that occasion he commenced the custom followed by David (2 Samuel 24:25) of erecting altars as the patriarchs had done in old time. The latter interpretation is more in accordance with the usage of the Hebrew language, and is approved by the translations of the Septuagint and Vulgate.
HOMILETICS
Inspiration in Christian enterprise
The facts are—
1. Jonathan, on his own responsibility, and without his father's knowledge: resolves on an attack upon the Philistine garrison.
2. He expresses to his armour bearer his hope that God will help, and also the ground of that hope.
3. He proposes to regard the first encouragement from the enemy to ascend the cliff as a sign of coming success.
4. The sign appearing, Jonathan advances in confidence of victory. The recent transgression of Saul was now bearing some bitter fruit in his comparative inactivity and helplessness. It is not likely that Jonathan was ignorant of the displeasure of the prophet of God, or was surprised at the embarrassment which had come upon his father's affairs. In seasons of disaster and wrong there are select men of God who mourn the sins of their superiors and the woes of their country. Being one of this class, Jonathan may be regarded as exhibiting some of the highest results of the instruction and influence of Samuel during the slow reformation subsequent to the victory at Ebenezer. It is in God's heart to have pity on his people and to deliver them; but at this juncture can we not discern a wise propriety, not unmixed with retribution on the king, in conferring the honour of deliverance upon a man of piety, whose heart evidently yearned for the highest good of Israel? Thus do we see here, as in many other instances, how readily, and where not looked for, God raises up instruments to effect his purposes when the ordinary instruments fail through sin. Private enterprise can often accomplish what, in consequence of a loss of the right spirit, organised and official effort is utterly powerless to perform. The enforced inactivity of Saul, the desolations of the spoilers, and the multitudes of refugees in the caves of the mountains, must have produced a most depressing effect on the king and his followers. In their extremity, under an inspiration most pure and noble, help came in the daring enterprise of Jonathan, as recorded by the historian. It is possible that a secular mind on reading the narrative may regard the story as just one of those records of military adventure that are to be found in the annals of all warlike nations. But we are to form our estimate of the event by the light of Scripture; and when we consider it in connection with God's revealed purpose to work out the Messianic covenant through a chosen race, the tenor of Jonathan's life, and especially his words declaring his faith in God (1 Samuel 14:6), we must then see here not a wild freak of a daring soldier, nor even a clever device for achieving merely military distinction, but a true and noble inspiration to accomplish a great work in the name of God, and for the ultimate realisation of the Divine purposes. It may be assumed that, under the present conditions of the kingdom of Christ in the world, there is frequent and full scope for endeavours corresponding, in their relation to the organised efforts of the Church and in their chief characteristics, to the effort of Jonathan in its relation to the monarchy. Likewise the same inspiration is needed for the more perfect development and successful use of the organised forces of the Church. While nations live in sin, fearful evils fester in our crowded towns, debasing and dangerous customs hold multitudes in bondage, avenues to the human mind lie untraversed by Christian men, and possibly propriety degenerates into a rigid, obstructive conservatism, there is room for men and women who dare to go and do what seems impossible, and for a fresh baptism on the hosts of God to inspire them to deeds of valour and self-denial. It is possible that spurious forms of enthusiasm may arise, and may pass for heaven-created zeal. Contagion of sentiment may obtain the force of a torrent. The emotional element in religion may be abnormally developed, and incline, under stimulus, to deeds which no sound judgment will justify. But grant all this, and more, and yet it is true that there is a pure inspiration in the service of Christ much to be coveted. Let us consider the characteristics of such a true inspiration.
I. IT IS DISTINGUISHED BY INDIVIDUALITY. Whether it be found in private action or in the combined effort of the Church, it does not appear as the mere product of organisation, nor as a revival of stereotyped custom. Jonathan's inspiration began in his own heart. It was, in the shape it took, the natural outcome of the man. Considerations of the position of affairs aroused his nature, but he was no copyist, no waiter upon other men's deeds. Keeping the secret from his father was essential to the more perfect individuality of his feelings and his enterprise. Ideas grow in power over us when we nourish them. Sometimes, like the Apostle Paul and Jonathan, we do better not to "confer with flesh and blood, but brood over our thought and purpose, by the aid of the Spirit of God, till they become a power which must work outwards in forms true to our own personality. There is far more individuality in the Christian Church than is at present developed. When a Christian is, as the result of brooding over things, so permeated with a conviction of his obligation to Christ, a yearning to save men from sin, and a spirit of self-sacrifice, as to be mastered by these forces, he will find out some way in which his natural aptitudes and capabilities may be turned to account in Christ's service. All great and beneficial movements have borne the stamp of individuality, from the labours of the Apostle Paul on, by Luther, up to the latest endeavours to save the waifs of our city population.
II. IT CONTEMPLATES AN END CONFORMABLE TO THE END FOR WHICH CHRIST DIED. Jonathan reveals his piety and his intelligence in using language to his armour bearer to the effect that he thought it probable that the Lord might save through his instrumentality. He sought the salvation which God loves to accomplish, and for which the order of Providence was working. It is our privilege to take a wider and more spiritual view than even a devout Hebrew. There is an end contemplated by God, and being wrought out by the great sacrifice on the cross, with its concomitant influences—a multitude that no man can number redeemed out of every nation, kindred, and tribe from the bondage and pollution of sin. Whoever sets his heart on any good work, conformable, and therefore tributary, to that issue,—be it social amelioration, rescue of lost ones from vice, sanitary improvements, diffusion of knowledge,—is so far sharer in the true inspiration. But especially is that a true and noble inspiration which not only aims at ends which, being good and moral, are so far conformable and helpful to the end for which Christ died, but aims at that spiritual salvation on which the heart of Christ was supremely set when he gave himself a ransom for us. This is the longed for issue of all those noble workers at home or abroad who visit the abodes of sin, and seek, as though they cannot refrain from it, to gather the poor degraded ones into the Saviour's blessed fold.
III. IT IS CHARACTERISED BY FREEDOM FROM PERSONAL VANITY. Jonathan's motives were transparently pure. There was none of the restlessness of the inactive soldier craving for opportunity to display prowess; no regard for self in his self-denial and risks. His references to the Lord and the saving of the people he loved reveal a true, generous, self-sacrificing spirit. It is when works of benevolence, and especially works strictly spiritual, are devised and carried through in this spirit that we are under the influence of a true inspiration. A love of praise, a desire for prominence, fondness for being counted a great and successful worker, an unreasonable sensitiveness to apparent neglect, and kindred feelings, are the "little foxes" that steal the grapes.
IV. IT IS MARKED BY IMPLICIT DEPENDENCE ON THE POWER OF GOD. Jonathan showed prudence and skill in the ascent of the precipice and in the encouragement he sought for advancing by means of the "sign;" but the feat passes out of the category of "reckless," or even, in the common usage of the term, "daring," when we note that, having the sign as a kind of answer to the prayer of his heart, he rested his success not on his skill or strength, but on the Lord, with whom there "is no restraint to save by many or by few." He was inspired every step of the way up the rocks by trust in the ever present Power which shields the faithful and works the wonders of redemption for his people. Here lies the secret of the true inspiration that has wrought so powerfully in the Church of God in its purest and most successful eras. The apostles felt that it was not of man, but of God, to save. A few feeble Jews were mighty, through God, to the pulling down of many a stronghold. It is this which enables the missionary to toil on amidst the loathsome vices of the savage, and the friend of the outcast at home to attempt what none others dare.
V. IT IS MARKED ALSO BY THE BUOYANCY OF HOPE. When Jonathan said, "It may be that the Lord will work for us," it was not to express uncertainty, but to cheer a man of less faith, and to indicate the belief that God was about to use him in his service. He rightly interpreted his yearning to be used as an inspiration of God, and when the "sign" came that assured him that his heart's desire was accepted, he moved on with a cheerful spirit. "Come up after me: for the Lord hath delivered them into the hand of Israel." The modesty of the assurance! "The hand of Israel;" not "my hand." This buoyant spirit that looks on in hope founded on deep conviction of God's faithfulness inspires every one who is truly called to labour for Christ. The tone of the apostles all through their toils is one of cheer. The golden gates of the eternal city seem ever to shine before them, and they hear already the new song. Every one on whom this true apostolic succession has come enters into sympathy with them, and no longer toils with dejected brow and despairing heart.
General lessons.—
1. There is abundant encouragement for Christian work in the historically illustrated fact that God does accomplish great results through feeble and varied means.
2. It is a question with each of us whether we really believe that there "is no restraint with the Lord," and whether lack of faith in this great truth does not explain much in our life and labour which we deplore.
3. We may ask ourselves whether there is anything in the present state of the Church and the world affording scope for our special exertion after the manner of Jonathan's.
4. It should be an inquiry as to whether we are open to receive and welcome an inspiration from the Lord to enter on some work involving self-denial and difficulty.
5. If we think we are inspired to undertake some difficult work for Christ, we should discriminate between sudden impulse and mature irresistible longing; and, seeking counsel of God, follow the signs of Providence.
God's faithfulness to his own.
The facts are—
1. Jonathan and his servant ascend the precipice and slay, on a narrow strip of land, about twenty men.
2. A panic arising, from a combination of causes, the commotion attracts the attention of Saul's sentinels.
3. It being ascertained that Jonathan was engaged against the Philistines, inquiry is sought of God, by Saul, through the priest Ahiah.
4. The tumult among the Philistines increasing, Saul abruptly stops the inquiry and leads on his followers to battle.
5. The deserters and the fugitives fall on the rear of the retreating Philistines. The historian sums up the narrative of events in this section by the suggestive words, "So the Lord saved Israel that day." It was "the Lord," working through the instrumentality of a noble hearted man and the events concurrent with his action—not withholding the reward of fidelity, notwithstanding the questionable conduct of the king. "It is the Lord," must be the verdict of history, not only of their deliverance, but of many others in all time.
I. GOD'S FAITHFULNESS IS SEEN IN PERFECTING THE WORK WHICH HE INSPIRES. There can be no doubt but that Jonathan received this "good and perfect gift" of inspiration, to seek the salvation of his country, from God. We have seen that it could not have been a mere human, earth born impulse. There may be a point at which the human free aspiration becomes touched with a Divine power; but, as a whole, the impulse is of God. The narrative tells us how certainly God wrought for the perfecting of that which he saw in the heart. Not a step of his way did Jonathan find to be a practical denial of the truth of his inward prompting. Thus the life of the true man of God is crowded with evidences of the Divine faithfulness. He who begins a "good work" within us will carry it through. He is "not unrighteous to forget our work of faith and labour of love." He will "perfect that which concerneth us." "Loving his own," he loves "to the end." Abraham, under an inspiration from God, went forth, and all through his pilgrimage he found Jehovah to be a covenant keeping God. In our painful and protracted endeavours, in obedience to an aspiration born from above to rise to the heights of holiness and to bless others, we shall find him faithful who hath promised never to leave nor forsake us.
II. IN MAINTAINING HIS FAITHFULNESS TO HIS PEOPLE GOD CAUSES VARIED INFLUENCES TO CONVERGE ON THE DESIRED RESULT OF EFFORT. The Divine faithfulness is not arbitrarily and absolutely manifested. It is seen in realising the desired end by a succession of events naturally connected. Jonathan's exertions were put forth as though all rested on the courage of his own heart and the strength of his own arm. The narrative shows us how an unseen hand upheld the brave soldier, and caused diverse things to converge on the one issue: e.g. the young soldier's skill, tact, and courage; the folly of the defenders in allowing him a footing on the narrow pathway of the upper part of the precipice; the fear aroused through ignorance of the full facts of the assault; the panic spread from post to post—strengthened, possibly, by a slight shock of earthquake; the onward movement of Saul's troop; and the opportunity created for the rallying of fugitives and deserters (1 Samuel 14:21, 1 Samuel 14:22).
Such an historical episode is of great value to us, as indicating in distinct, traceable incidents the reality of that Divine wisdom and power which ever presides over all the efforts of Christians to rid themselves and the world of Sill. It illustrates as on a picture the great formula of faith—"All things work together for good to them that love God." As "the stars in their courses fought against Sisera," and as even holy angels are "ministering spirits sent forth to minister to those who shall be heirs of salvation," so may it be said, in the case of every one who strives to purify himself from all sin, or seeks by some bold or ordinary endeavour to win the world over to Christ, "all things are yours,"—are being governed by the Lord of all so as to subserve the one holy end to the attainment of which your hearts are inspired.
III. IN MANIFESTING HIS FAITHFULNESS TO HIS PEOPLE GOD PERMITS THE IMPERFECT TO SHARE IN THE BLESSINGS PROCURED BY THE MORE PERFECT. Primarily, it was God's compassion for Israel and his covenant with Abraham that must account for this new deliverance. Secondarily, it was a reward to Jonathan's fidelity and self-consecration. Saul had shut himself out of the honour and privilege of obtaining deliverance for the nation. Even now his old folly and rashness reappear, in religiously beginning to seek counsel, thus honouring God, and then in irreverently discontinuing to seek that counsel, through his impetuous haste to join in the pursuit, thus preferring the impulse of his heart to the declared will of God. Nevertheless, even Saul derives great advantage from the prowess of the good and devout Jonathan. God, in his mercy, does not sacrifice the final interests of his people to the folly of a leader. Thus, also, Joseph's brethren shared in the prosperity won by their holy and wise brother. The inferior Christians of today participate in some of the outward blessings accruing to the faithful as the result of their fidelity.
General lessons.—
1. It would be a profitable study to note in detail, over the field of sacred and Church history, and in the sphere of private Christian enterprise, to what a large extent the world is indebted for spiritual, material, and educational good to the honour God has put on the labours of the most faithful of his servants.
2. We may be perfectly sure in the pursuit of any holy enterprise, to which personally we may feel inadequate, that God, with whom is "no restraint," will develop helping circumstances.
3. The helping circumstances desiderated will arise, not at first, but only as we faithfully press along the line of duty.
4. The cumulating record of God's faithfulness to his people through the long ages should make us calm, strong, and immovable in the most perilous of enterprises undertaken for Christ.
Unwise zeal and moral obtuseness.
The facts are—
1. Saul by a rash vow causes great distress among the people and diminishes the fruits of victory.
2. Jonathan, unawares, takes food contrary to his father's prohibition, and on being informed of the truth, deplores the unwisdom of the vow.
3. As a consequence of the enforced exhaustion, the people at the close of the day violate the ceremonial law by a voracious meal of flesh unduly prepared.
4. Saul, professing to be shocked at their sin, provides means by which the offence may be avoided, and raises an altar unto the Lord. The turn in affairs brought on by Jonathan's heroism was most welcome to Saul, as it seemed to be the return of the prosperity which had received a check in his own sin at Gilgal. There had been no expressions of sincere penitence, nor, as far as the narrative gives light, any effort to regain former relationships to Samuel. The impulsive rush from the inquiring priest to join in the pursuit revealed a state of mind which at once accounts for the curse pronounced on any one who should dare to take food. The facts included in the section before us furnish a conspicuous instance of unwise zeal and moral obtuseness.
I. UNWISE ZEAL. The zeal of Saul was conspicuous enough. As in the case of Joshua (Joshua 8:8-6), there was an intense desire to put into a single day all the exertion possible in order to make the victory over God's enemies more complete. There was clearly in his mind an idea that he was doing God service (verse 33). But the unwisdom of the zeal is equally conspicuous; for it prevented, by the physical weakness induced, the very end designed (verses 29, 30): it caused pain and annoyance to an obedient people, who, while submissive, must have lost some respect for their monarch's judgment; it exposed the best man of the day to a great peril, and the people to a strong temptation to commit excess. Unwise zeal may be considered variously.
1. As reform. It assumes diverse forms according to the circumstances of the case.
(1) Sometimes the aim may be wrong, as when the Jews in apostolic times, in their zeal, not according to knowledge sought most energetically to perpetuate a decaying ceremonial. The same is true of all who compass sea and land to make mere proselytes to their order or sect, or to bring modern feeling and usage back, in matters of minor significance, to the style of the past.
(2) Often the method is wrong, as in the case of Saul. Men have not always the wisdom to conserve or develop, as the occasion may demand, their energy suitably to the end in view. There is an enormous waste in the world from this cause. Perhaps no man, in his daily calling, is free from this form of unwise zeal. We see illustrations of this in the untiring effort of some to be justified before God by their own deeds of righteousness; in the constant and painful flow of penitential tears and self-inflicted sorrows as means of the forgiveness which comes only by calm trust in Christ; and in the wild and ill considered agencies sometimes used to win careless men to Christ.
(3) Sometimes the end is good and the method, but the time is unsuited. It might be good for Israel to chase the foe with full energy, and also good to fast, but the time was not suitable for the conjunction of the two. It is mistaken zeal to concentrate all strength on the edification of a Church when multitudes are living outside the fold of Christ. Wisdom lies much in doing work at the right season.
2. As to origin. Saul's unwise zeal arose from his impulsive temperament not being chastened and regulated by a diligent use of the counsel which was always available to him as king from God. This radical error accounts for the ill-balanced judgment which could not see the effect of a long fast on physical energy, for the rash utterance, for the eager springing at the first chance to escape from the helpless position consequent, on recent transgression, and for the egotistical reference to avenging his own enemies. The origin of unwise zeal in most instances is connected with deficient waiting upon God. The knowledge of men may be defective, their temperament may be impulsive, their prevision of a low grade, their self-regulation a matter of emotional pressure rather than of reason; and yet if such men would, remembering their obvious imperfections, devoutly wait on God for his guidance, and seek daily grace to govern themselves, they would avoid many blunders in practice. Imperfectly balanced men will never do work in life perfectly. We must lay to our account a large proportion of foolish deeds in Christian and secular enterprise. The calming, enlightening power of devotion is not fully recognised.
3. As to consequences. In Saul's case, as already indicated, it induced trouble and pain to his people, interfered with the most perfect success of Jonathan's effort (verses 29, 30), lowered himself in the eyes of his subjects as a king deficient in judgment, and, by exercise, intensified the defective qualities which gave rise to it. We have here a summary of what always attends unwise zeal. Every foolish display of energy, even in a good cause, brings distress to those who have the interests of religion and humanity at heart. Being a waste of power, and therefore a violation of the moral and social laws by which God brings the highest results to pass, it impedes the subjugation of evil to good. and the final triumph of God's kingdom. The world is suffering still from erratic courses, destitute of sound judgment, pursued in the name of religion; from a concentration of energy on superficial instead of on radical evils; and from an undue application of resources to the curative methods, in frequent oversight of the preventive.
II. MORAL OBTUSENESS. The moral obtuseness of Saul's character had manifested itself in his evident inability to see at Gilgal. (1 Samuel 13:8-9) the stupidity of seeking to please God by an act of worship which itself was a violation of his explicit commands. Character becomes more fixed as time passes on; and here we see Saul so morally obtuse as not to perceive that, while condemning a ceremonial offence on the part of the people (verse 33), he was unconscious of the folly of his own conduct, and of the moral offence both of laying on the people a serious hindrance to victory and of preferring his own wild impulse to the counsel of Jehovah. Moral obtuseness may be regarded in reference to—
1. Its causes—e.g. inherited dulness of conscience, imperfectly formed moral discrimination in early years, growing habituation to formal religious acts, the influence of a low state of public morality, and postponement of sincere repentance after known transgressions.
2. Its manifestation—e.g. in rigid external observances to the neglect of spiritual culture, combination of religious zeal with positive indulgence in immoral feelings, ease in detecting palpable offences in others with self-complacent views of one's own condition, insensibility to the truth which awakens the finer spiritual feelings of other men, and coarse treatment of the sensitive.
3. Its danger—e.g. in being inaccessible to many of the most elevating influences, rendered more dense by every repeated exercise, and productive of a delusive self-righteousness which becomes more self-assertive in proportion as inward unholiness prevails.
4. Its treatment—e.g. by distinct personal teaching of the most discriminating and pungent character, placing the individuals in close association with persons of fine spiritual discernment and delicacy of character as a striking foil, prompting to acts that will tend to reveal the inward incompetency, and special prayer for the quickening of the life giving Spirit.
General lessons:—
1. Cultivate a refined moral sensibility in youth as a basis for life.
2. Men in office need prayer for special spiritual wisdom.
3. When sin has been committed it should be repented of at once, and special prayer made lest its inward influence be to lower the tone of feeling.
HOMILIES BY B. DALE
1 Samuel 14:1-9. (GEBA, MICHASH.)
The heroism of Jonathan.
"Come, and let us go over unto the garrison of these uncircumcised, etc. (1 Samuel 14:6). The character of Jonathan is one of the bravest, most generous: devout, and blameless in history. Of his earliest years nothing is recorded. When first mentioned he was in command of a thousand soldiers (1 Samuel 13:2), and his overthrow of the Philistine garrison in Geba was "the first act of the war of independence;" but (as in the case of Moses—Acts 7:25) it failed to deliver his people from oppression. His attack upon the enemy's camp at Michmash, which is here described, resulted in victory. He inherited the physical strength and courage of Saul; but in other respects presented a contrast to his father; exemplified the best, as the latter exemplified some of the worst features of the age, and set a pattern of true heroism for all time.
"What makes a hero? an heroic mind
Expressed in action, in endurance proved."
I. EXALTED ASPIRATIONS (1 Samuel 14:1) which—
1. Are cherished in adverse circumstances (1 Samuel 13:22; 1 Samuel 13:2). Instead of being crushed by adversity, "an heroic mind" bears it patiently, rises above it, and aspires to higher things (Acts 21:13). In its midst it shines all the more brightly, like gold purified by the fire.
2. Lead to courageous projects. Jonathan often looks across the ravine between Bozez and Seneh (1 Samuel 14:4, 1 Samuel 14:5), and revolves in his mind how he can strike a blow at the apparently inaccessible fortress of the enemy; and at length goes forth secretly in the night or at early dawn, attended only by his armour bearer. To communicate his project to others, even if it were as yet clear to himself, would be to hinder or defeat its accomplishment. He feels called to attempt something great, and "confers not with flesh and blood."
3. Are inspired by the Divine Spirit. More of "the mind of the Lord was doubtless made known to Jonathan than to the king, notwithstanding the presence of the priest with him (1 Samuel 14:3). What appears presumption to others is often to one Divinely taught the simple path of duty.
II. EMINENT FAITH (1 Samuel 14:6), including—
1. A firm conviction of the covenant relation of God to his people. "These uncircumcised" in opposition to Israel. Jonathan's thought was not of himself, but of his people, and of the promises and purposes of God concerning them.
2. A lofty conception of the unlimited power of God to save them. "There is no restraint to the Lord to save by many or by few" (2 Chronicles 14:11; Micah 2:7). In comparison with his might the strength of man, whether much or little, is nothing. He has often used "the weak things of the world to confound the things that are mighty" (1 Corinthians 1:27, 1 Corinthians 1:28), and he can do so again. Faith is shown in contemplating the power of God, and is thereby greatly increased.
3. Humble reliance on the gracious cooperation of God on their behalf. "It may be that the Lord will work for us." He is ready and able to afford help, but whether it will be given in connection with a particular course of action is, without express direction or promise, uncertain; and the indications of his will should be followed with humility, hopefulness, and confidence. "The measure of faith is the measure of God's help." "All things are possible to him that believeth."
III. PRUDENT WATCHFULNESS (1 Samuel 14:9, 1 Samuel 14:10).
1. In contrast to reckless adventure. Faith in God gives insight into the hidden principles and tendencies of things, teaches the adoption of appropriate means, and makes men calm as well as fearless when others lose self-control, and adopt foolish and dangerous expedients (Acts 27:25, Acts 27:30).
2. In ascertaining the prospects of success. If the enemy are on the alert and exhibit courage, it will be vain to expect to take them by surprise (1 Samuel 14:9); but if they feel themselves secure in their position, are careless and slack, and blinded by self-confidence, "the Lord hath delivered them into the hand of Israel" (1 Samuel 14:12).
3. In working wisely with a view to that end. God works by means, and not without them, and the wisest means are the most successful.
IV. DARING ENERGY (1 Samuel 14:11-9) in—
1. Enduring great risk.
2. Putting forth immense effort. "Jonathan climbed up on his hands and knees." It is a severe as well as a dangerous climb to reach the point where the conflict begins.
3. Following up every advantage to the utmost. "When he came in full view of the enemy they both discharged such a flight of arrows, stones, and pebbles from their bows, crossbows, and slings that twenty men fell at the first onset, and the garrison fled in a panic."
V. INSPIRING SYMPATHY (1 Samuel 14:7, 1 Samuel 14:13). A believing and heroic spirit begets the same spirit in others.
1. At first those with whom it comes into closest contact—it may be a single individual.
2. Afterwards a host (1 Samuel 14:21, 1 Samuel 14:22).
3. And their aid contributes to the general result. "The history of battles should teach us the mighty power of sympathetic relations."
VI. DIVINE APPROVAL.
1. Expressed in the overthrow of the enemy—bringing them into confusion (1 Samuel 14:15), turning them against one another (1 Samuel 14:16), and saving Israel from their oppression, as well as in the Providential ordering of all things that contributed to it.
2. In commendation of "the spirit of faith" in which the enterprise was undertaken and carried out.
3. Recognised by all the people. "He hath wrought with God this day" (1 Samuel 14:45)—wrought effectually through his favour and power. The day was won by Jonathan; still more by God. "So the Lord saved Israel that day" (vers 23). And to him the glory must be ascribed.—D.
1 Samuel 14:16-9. (GIBEAH.)
Impatience in seeking Divine counsel.
"Withdraw thine hand" (1 Samuel 14:19). In order to ascertain the will of God two things are necessary:—
1. A special method of communication. In ancient days it was "by dreams, Urim, and prophets" (1 Samuel 28:6). The Urim (light, illumination) and Thummim (perfection, completeness, truth) were symbols of some kind or other attached to or placed within the folded breastplate connected with the ephod of the high priest (Exodus 28:30; Numbers 27:21). "The question brought was one affecting the well being of the nation, or its army, or its king. The inquirer spoke in a low whisper, asking one question only at a time. The high priest, fixing his gaze on the 'gems oracular' that 'lay on his heart,' fixed his thoughts on the light and perfection which they symbolised, on the holy name inscribed on them. The act was itself a prayer, and, like other prayers, it might be answered. After a time he passed into the new, mysterious, half ecstatic state. All disturbing elements—selfishness, prejudice, the fear of man—were eliminated. He received the insight he craved. Men trusted in his decisions, as with us men trust the judgment which has been purified by prayer for the help of the eternal Spirit more than that which grows only out of debate and policy and calculation" (Smith's 'Dic.'). "When at length a visible king reigned by Divine appointment, the counsel of the Urim and Thummim passed into the public ministry of the prophets, which modified and controlled the political organisations of the kings" ('Bible Educ.,' 4:37). We have now the written word and the guidance of the Holy Spirit.
2. A proper spirit of inquiry—humility, sincerity, faith, patience, and perseverance. Saul "inquired of the Lord" (Judges 1:1; Judges 20:27; 1 Samuel 10:22), but not in a right manner, impatiently breaking off his inquiry before the answer came, and commanding the priest to desist from pursuing it. In like manner many persons begin to pray, and forthwith cease, instead of "continuing instant in prayer;" ask, and wait not to receive; call upon God under the pressure of trouble, and neglect to do so when it has passed away. Such impatience in seeking to "understand what the will of the Lord is"—
I. ARISES FROM UNDUE CONCERN ABOUT SECONDARY MATTERS.
1. The need of human effort, as if nothing else were necessary to success (Psa 23:1-6 :16, 17; Psalms 127:1, Psalms 127:2).
2. The gain of earthly honour or other advantages. Saul was eager to obtain, beyond everything else, the glory of a victory over his enemies.
3. The loss of a favorable opportunity. But "there is no time lost while we are waiting God's time. It is as acceptable a piece of submission to the will of God to sit still contentedly when our Lord requires it as to work for him when we are called to do it" (M. Henry).
II. PROVES SINFUL INDIFFERENCE TO THE HIGHEST OBJECT.
1. Inappreciation of its worth. Men often imagine that their own wisdom and strength are sufficient, and that it can be done without.
2. Indisposition to bow to its authority. They love to have their own way.
3. Incredulity as to its communication at the right time and in the right manner. They disbelieve the promises as well as reject the conditions of obtaining them.
III. EXHIBITS RECKLESS DISREGARD OF THE LORD HIMSELF. By—
1. Seeking him in an insincere, inconsistent, and hypocritical manner, which the cessation of prayer plainly shows (Job 27:10).
2. Preferring personal and immediate convenience to his honor, and desiring his help only in so far as it may be conducive to self-interest.
3. Disobedience to his will; for to act without the knowledge of that will when it may be obtained is a manifest act of disobedience (Isaiah 30:1).
IV. INVOLVES DISASTROUS CONSEQUENCES.
1. Destitution of the highest counsel and aid.
2. Unpreparedness for duty and conflict.
3. A course of recklessness, sin, trouble, and humiliation (1 Samuel 14:24, 1Sa 14:37, 1 Samuel 14:39, 1 Samuel 14:44, 1 Samuel 14:45). "Therefore turn thou to thy God: keep mercy and judgment, and wait on thy God continually" (Hosea 12:6). "I will hear what God the Lord will speak," etc. (Psalms 85:8).—D.
1 Samuel 14:24-9. (MICHMASH, AJALON.)
Rashness.
"Cursed be the man that eateth any food until evening," etc. (1 Samuel 14:24). Rashness is often a cause of trouble; and some persons might profitably ponder the advice once given by the town clerk of Ephesus, "Do nothing rashly" (Acts 19:36). It is also, sometimes, very sinful, as it was in Saul. Whilst pursuing the Philistines, and wishing to exterminate them, he imposed a solemn oath upon the people not to take food until the evening under penalty of death. This rash oath was followed by two others of a similar nature (1 Samuel 14:39, 1 Samuel 14:44), all indicating the recklessness and wilfulness of his course. His concern for the law (1 Samuel 14:33, 1 Samuel 14:34), his erection of an altar (1 Samuel 14:35), his asking counsel of God before going to spoil the enemy by night (1 Samuel 14:37), his eagerness to ascertain by lot the cause of the silence of the oracle (1 Samuel 14:41), were not an exhibition of genuine piety; they were rather a substitute for it, and the fruits of an unsanctified, blind, and passionate zeal; and the death of the noble Jonathan, if it had taken place, would have completed his folly and sin. Consider his rashness as—
I. REVEALING A WRONG STATE OF MIND.
1. Inconsideration. His oath was uttered without deliberation (Ecclesiastes 5:2). He did not consider whether it was according' to the will of God, nor what its consequences might be. He did not afterwards reflect how far the transgressions of others and the silence of Heaven might be due to his own fault, and he did not apparently recognise his fault when plainly set before him.
2. Insincerity. "It did not proceed from a proper attitude toward God, but was an act of false zeal in which he had more regard to himself and his own kingly power than to the cause of the kingdom of Jehovah" (Keil).
3. Vainglory. "That I may be avenged on mine enemies." "In this prohibition there was a secret pride and misuse of power, for he desired to force, as it were a complete victory, and then appropriate the glory of it to himself."
II. IMPOSING A NEEDLESS BURDEN upon others. Once and again it is said "the people were faint" (1 Samuel 14:28, 1 Samuel 14:31). They were exhausted with severe and prolonged exertion, famished with hunger, and unable to continue the pursuit. Their suffering was great, their power diminished, their temptation strong. But Saul had thought only of himself. Rulers should seek the welfare of their subjects rather than their own glory; and all men should consider the effect of their resolutions, promises, and commands on other people, and use their influence over them for their good.
III. OCCASIONING GRIEVOUS SIN in them (1 Samuel 14:32-9). They avoided one offence only to commit another with a rashness equal to that of Saul himself (Genesis 9:4; Deuteronomy 12:16; Le Deuteronomy 3:17; Deu 7:1-26 :27). He censured and checked them. Would that he had also censured and checked himself! But men who severely condemn the faults of others are often blind to their own, even when the former reflect and are occasioned by the latter (Psalms 19:12, Psalms 19:13). The altar, erected doubtless with a view to the presentation upon it of thank offerings for the victory, was still more needed for the sin offerings (expiatory) which ought to have been offered on behalf both of ruler and people (Le 1 Samuel 4:13, 1 Samuel 4:22).
IV. IMPERILLING INNOCENT LIFE. Not having heard the oath, Jonathan, in unconsciously violating it (1 Samuel 14:27), was morally blameless. Yet his act could not be passed by with due regard to the great name in which the people had been adjured. It interrupted Divine communications (1 Samuel 14:37), and resulted in his being chosen by the lot (1 Samuel 14:42). Again Saul should have been led to consider his own error as its cause, and a trespass or guilt offering might have sufficed (Le 1 Samuel 5:4). To inflict the "curse" would be wholly unjust, as is implied in Jonathan's simple, mild, and submissive remonstrance (1 Samuel 14:43). But Saul's last oath was more reckless than his first; it was ignorant and wilful, showed more concern about the literal fulfilment of his word than humble and faithful obedience to a higher will, and brought him to the brink of a great crime.
"Take then no vow at random: ta'en in faith
Preserve it; yet not bent, as Jephthah once,
Blindly to execute a rash resolve,
Whom better it had suited to exclaim,
'I have done ill,' than to redeem his pledge
By doing worse" (Dante, 'Par.' 5.).
V. BRINGING DEEP HUMILIATION (1 Samuel 14:45). The ominous silence of the people (1 Samuel 14:39) is followed by their unanimous and resolute voice, in which reason and justice, conscience and God, speak with irresistible might. They set their will in opposition to his, and he is compelled to submit. His purpose is frustrated. "The son is raised above the father, and the people above the king." But although his sin is now forced home upon him, of voluntary submission there is no sign. Rashness and self-will are sure to meet with a check, and happy is he who lays to heart the lesson which it teaches.
VI. DEFEATING ITS OWN AIMS. (1 Samuel 14:46). "My father hath brought disaster on the land," etc. (1 Samuel 14:29, 1 Samuel 14:30; Joshua 7:25). The completeness of the overthrow of the enemy is marred. The opportunity of inflicting a fatal blow upon them is lost. "And there was sore war against the Philistines all the days of Saul" (1 Samuel 14:52). That which begins in rashness ends in disappointment and grief.—D.